who used them did confider them as expiatory, or propitiatory, to render the offended Deity placable, and obtain his mercy. This was at once a confeffion of guilt, and a declaration, that they apprehended the neceffity and propriety of an atonement. Neither is it poffible to account for the univerfal prevalence of facrifices in any tolerable manner, but by fuppofing, that they were the remains of what had been taught in the ages immediately after the fall, by divine appointment.

I apprehend it is alfo undeniably evident, that this is the light in which the facrifice of Chrift is reprefented in the holy fcriptures. How many paffages might be adduced to this purpofe? In ancient prophecy, this part of his work is fet forth in the following manner, If. liii. 4, 5, 6, 7, 8. "Surely he hath borne our griefs, and carried our "forrows yet we did efteem him ftricken, fmitten of "God, and afflicted. But he was wounded for our tranf

greffions, he was bruised for our iniquities: the chastise"ment of our peace was upon him, and with his ftripes. "we are healed. All we like fheep have gone aftray: "we have turned every one to his own way, and the Lord "hath laid on him the iniquity of us all. He was oppreff“ed, and he was afflicted, yet he opened not his mouth; "he is brought as a lamb to the flaughter, and as a fheep

before her fhearers is dumb, fo he openeth not his "mouth. He was taken from prison and from judg. "ment: and who fhall declare his generation? For he "was cut off out of the land of the living: for the tranf "greffion of my people was he ftricken." Daniel ix. 24.

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Seventy weeks are determined upon thy people, and "upon thy holy city, to finish the tranfgreffion, and to "make an end of fins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and "to feal up the vifion and prophecy, and to anoint the "most Holy."

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In the New Testament, he tells us, he was to lay down his life for his people: John x. 11. "I am the good fhepe "herd: the good fhepherd giveth his life for the fheep." The fame thing he plainly fays in the inftitution of the facrament of the Lord's fupper, Matth, xxvi. 26, 27, 28.

"And as they were eating, Jefus took bread, and bleffed "it, and brake it, and gave it to the disciples, and faid, "Take eat; this is my body. And he took the cup, and gave thanks, and gave it to them, faying, Drink ye "all of it for this is my blood of the New Testament, "which is fhed for many for the remiffion of fins." That his body broken and blood fhed for his people, was to be underflood of his being made a fin-offering, is plainly teftified in the apoftolic writings, 2 Cor. v. 21. "For he "hath made him to be fin for us, who knew no fin; that "we might be made the righteoufnefs of God in him." Gal. iii. 13. Chrift hath redeemed us from the curfe of "the law, being made a curfe for us; for it is written, "Curfed is every one that hangeth on a tree." Heb. ix. 26, 27, 28. "But now once in the end of the world, hath "he appeared to put away fin by the facrifice of himself. "And as it is appointed unto men once to die, but after "this the judgment: fo Chrift was once offered to bear "the fins of many; and unto them that look for him, "fhall he appear the fecond time, without fin, unto fal"vation." See also the affertion of the apoftle Peter, I Peter iii. 18. "Chrift alfo hath once fuffered for fins, the juft for the unjust, (that he might bring us to God) be"ing put to death in the flesh, but quickened by the Spi"rit." It is evidently alfo on this account, that he is called the Lamb of God, and we are called to attend to him in that capacity, John i. 29. "Behold the Lamb of "God, which taketh away the fin of the world."

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It is lamentable to think, that there fhould be any who call themselves Chriftians, and yet refufe to acknowledge this truth, which is woven, if I may fo fpeak, through the whole contexture, both of the law and gospel. It brings to my mind the ftory of an ancient artift; who, being employed to build a magnificent and elegant temple, had the ingenuity to infcribe upon it his own name, and fo to incorporate it both with the ornaments and body of the ftructure, that it was impoffible afterwards to efface the name, without at the fame time deftroying the fabrick. In the fame manner, Chrift dying for fin is engraven in fuch characters through the whole revealed will of God,

that it is impoffible to take it away without overturning the whole fyftem. For this end Chrift came into the world; for this end he bore the name of Jesus, or the Saviour; and for this end he became the high priest of our profeffion, that he might, by one offering, for ever perfect them that are sanctified.

This then is the fcripture-view of Chrift as our propitiation, that our guilt is taken away, and we are reconciled to God through the facrifice which he hath offered without fpot or blemish. And notwithstanding all that has been thrown out against it by the pride of felf-righteousness, there is nothing that can be justly opposed to it on the part of unprejudiced reafon. God is merciful, but he is alfo juft. And as there is nothing more infeparable from the idea of fin, and an accufing confcience, than merited punishment; fo there is nothing more ellential to the idea of justice in God, than a difpofition to inflict it. This the fcripture every where declares; and the confcience of the guilty, who dreads his Maker's prefence, ratifies the truth.

Now, if God fhews mercy to the finner, is it fo abhorrent from reason, that this fhould be by a Mediator, if one can be found fit to ftep in between the parties, and "lay "his hand upon them both?" Is not this neceffary to manifeft the righteoufnefs and feverity of the law, as well as the tenderness and compaffion of the judge? Is not this precifely the reafon affigned for it in fcripture? Rom. iii. 25. To declare his righteoufnefs for the remiffion of "fins that are paft, through the forbearance of God." It is trifling to say, that there is nothing of the paffion of anger in God, that should need to be appeafed. Such expreffions are only figurative, but they convey their meaning very clearly. It is not anger or revenge, as they ap pear in our disordered frame, that accepts of an atonement. These furious paflions fly directly at the offending perfon, and reject all interceffion. But juftice, in calm and regu lar government, requires fatisfaction, that the malignity and demerit of the offence may be preferved, while mercy is extended to the criminal. We ought to confider, that one great and general end of the difpenfations of Provi

dence is, to illuftrate the glory of the true God in all his real perfections. This is best done by a purchased pardon, by a wife and awful mixture of impartial juftice with unmerited mercy. How can you hear the word mercy fo often without perceiving this? It is not mercy at all, unless it is bestowed on those who have deferved to fuffer; and therefore why may not a voluntary furety be admitted to fuffer in their place? The truth is, fuch are the impreffions that are usually made on the awakened confcience, of the infinite holiness and purity, and the tremendous majefty of God, that nothing lefs will fatisfy it than a fufficient atonement, or a clear view how he may be "juft, and yet "the juftifier of him that believeth on Jefus."

But, my brethren, it is one thing to know, to profess, or even to support the truth; and another, but of unfpeakably more moment, to feel, and to apply it. It is one thing, to have a rational conviction, from critical enquiry, that this is taught in the holy fcriptures; and another, to cleave to it with esteem and affection, as the gospel of our salvation, as the great foundation of our hope and peace. Therefore in what remains of this branch of the fubject, I would confider myfelf as fpeaking, not to the wrangling difputer, but to the convinced finner; not to the selfrighteous boafter, but to the broken in fpirit. The chief circumstances in the propitiation which Chrift hath made, to be taken notice of in this view, are these two: 1. Its abfolute neceffity. 2. Its perfect fufficiency.

1. Confider the absolute necessity of this atonement. There is no other way by which the finner can be restored to the favor of God. Nothing can be clearer from the holy fcriptures. It is indeed the tacit inference that may be drawn from the whole. Why is this love and mercy of God celebrated in fuch exalted ftrains by the infpired writers, and felt with fo much gratitude by the redeemed, but that they were under condemnation, and muft have perifhed, but for the help of this Saviour? Rom. viii. 1. "There is therefore now no condemnation to them which "are in Christ Jefus, who walk not after the flesh, but af"ter the Spirit." And the fame chapter, ver. 33." Who "fhall lay any thing to the charge of God's elect? It is

"God that juftifieth." John iii. 16. "God fo loved the "world, that he gave his only begotten Son, that whofo"ever believeth in him, fhould not perish, but have ever"lafting life." As" without fhedding of blood there is "no remiffion," fo we have the fame infallible teftimony, Heb. x. 4. that "it is not poffible that the blood of bulls "and of goats fhould take away fins." Nay, that the thing might be put beyond all poffibility of doubt, fee the declaration of Peter and John, Acts iv. 12. " Neither is "there falvation in any other: for there is none other "name under heaven given among men whereby we "must be saved. And what other fenfe can be put upon these words of our Saviour himself? John xiv. 6. " Jefus "faith unto him, I am the way, and the truth, and the "life: no man cometh unto the Father but by me." In vain then do we found our hopes upon any thing elfe; The holiness of the divine nature, the purity of the divine law, and the greatness of divine power, confpire in blasting every hope of the finner but what is centred in Christ.

2. Confider the perfect sufficiency of this atonement It is fufficient to anfwer all the demands of law and juftice. It is fufficient to vindicate the honor of the divine government, and to illuftrate the holiness and juftice of God in the forgiveness of fin. It is fufficient to purchase a full and complete remiflion to the greatest finner. Whoever reflects upon the infinite wifdom of God, must be fenfible that it is not without reafon that fo much is faid on this fubject in fcripture; that fo much pains is taken to fet forth the glory and greatnefs of the Saviour of finThe greatness of his perfon, and dignity of his character, are set before us in the moft ftriking light. He is "the eternal and only begotten Son of God; the bright"nefs of the Father's glory, and the exprefs image of his perfon." And Phil. ii. 6. "Who being in the form of "God, thought it not robbery to be equal with God." Ifa. ix. 6. "For unto us a child is born, unto us a fon is given, "and the government fhall be upon his fhoulder: and "his name fhall be called, Wonderful, Counsellor, The mighty God, The everlafting Father, The Prince of 66 peace."

ners.

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